Isaiah 25:1
O LORD, You are my God. I will exalt You; I will praise Your name. For You have worked wonders--plans formed long ago in perfect faithfulness.
Sermons
Calm After StormJ. Parker, D. D.Isaiah 25:1
Exalting the LordR. Macculloch.Isaiah 25:1
My GodR. Macculloch.Isaiah 25:1
Personal Rights in GodR. Tuck Isaiah 25:1
Song of AssuranceJ. Irons.Isaiah 25:1
The Faithfulness of GodT. Sims, M. A.Isaiah 25:1
The True Reading of the Divine DealingsR. Tuck Isaiah 25:1
Rejoicing in GodW. Clarkson Isaiah 25:1-5
Hymn of Praise to JehovahE. Johnson Isaiah 25:1-8

I. THE PERSONAL APPROPRIATION OF GOD. This is one of the great marks of personal, spiritual religion. Other nations have known their gods as leaders in war, protectors of hearth and home; it was reserved for Israel and for Christianity to think of the High and Holy One as tenanting the heart and soul of the believer. Jehovah is not only "my father's God," - this would be merely traditional religion; but "my God," "my Salvation," - this is personal religion (Exodus 15:2 The language of Psalm 18:28 and 145. It seems echoed here. The prophet becomes choral leader of the Church of the future, of the Church in all ages. The echoes of all past ages gather up into one volume, and become a mighty prophecy of the future. The thought of the faithfulness of the Eternal enters into the appropriation of his Name. He is a covenant-keeping God. What he has been in the past is a pledge of what he will be in the future. "There shall never be one lost good; what was shall be as before"

II. THE INCOMPARABLE WISDOM AND TRUTH OF GOD. This, too, is a thought deeply impressed from the olden time. "Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?" (Exodus 15:11; of. Psalm 77:15; Psalm 78:12). This is seen in his counsels and in the execution of them.

1. His far-reaching counsels. God's thoughts are not extempore inspirations, accidental - "happy," as we say, springing up in no fixed order or method; they originated "long ago" (Isaiah 22:11; Isaiah 37:26). To God nothing is sudden or unforeseen; though to us it may seem" the unexpected always happens." All things were ordained by him before the foundation of the world (Acts 15:18). "All the wonders which happen contrary to the expectation of men are the result of that regular order which God maintains in governing the world, arranging all things from the beginning to the end. Now, since we do not understand these secret decrees, and our powers of understanding cannot rise so high, our attention must therefore be directed to the manifestation of them; for they are concealed from us, and exceed our comprehension, till the Lord reveal them by his Word, in which he accommodates himself to our weakness; for his decree is unsearchable" (Calvin).

2. The faithful realization of them in history. The imperial city, the city of Israel's oppressors (Isaiah 24:10), is destroyed. It has become a ruinous heap of stones; and the palace of the barbarians will never again rise out of those ruins. It is symbolic in its fate of heathen pride and power and superstition, and all that exalts itself against the true God and the true religion.

III. THE EFFECT OF HIS JUDGMENTS ON THE HEATHEN. They will honor the mighty God of Israel. They will be converted from rudeness and wildness to meekness and lowly reverence. The former oppressors will bow in fear before him. "They are affrighted, and give glory to the God of heaven" (Revelation 11:13). For in great crises, in days of judgment, the nature of Jehovah and his rule is made manifest to men. The calm, unbroken smile of the summer day does not so reveal God to us in his power and beneficence as the thunder and the lightning, followed by the refreshing rain. Revolutions awaken the slumbering consciences of the nation; and God is revealed, not only by the objects and institutions he overthrows, but by those which are protected and fostered in the midst of and by the very means of change. He is seen to have been, in the magnificent imagery of the prophet, "a fortress to the weak, a fortress to the poor in his distress, a refuge from the storm, a shadow from the heat" (cf. Isaiah 30:3; Isaiah 4:6; Isaiah 32:2; Isaiah 16:3). As he can quell the fiery heat by bringing up a shady thicket of clouds, (Jeremiah 4:29, Exodus 19:9 Psalm 18:12), or say to the proud waves of the sea, "Thus far, and no further!" so did he dispel the thundering hordes of the assailants of his people. So in later times did he meet the "blast of threats and slaughter" (Acts 9:1) from the mouth of an arch-persecutor, and turn, by his mighty and merciful self-manifestation, that arch-persecutor into an arch-apostle. And to the infant Church he became what is described in ver. 4. Behind the providence which "frowns," the "smiling face" is ever hidden.

IV. THE ULTIMATE CONSUMMATION. In this mountain of Zion, where the prophet dwells, the seat of the Divine presence, a feast of fat things, with wines on the lees well strained, will be made for all peoples. They will be incorporated into the kingdom of Jehovah; many having come from east and west, and north and south, to sit down in the kingdom of God. The feast is symbolic of all spiritual and temporal blessings, as it is in the parables of our Savior. It is symbolic of satisfaction: "The meek shall eat and be satisfied" (Psalm 22:26). The allusion may be to the thank or peace offering: "I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness" (Jeremiah 31:14; cf. Leviticus 7:31). The meal which followed the sacrifice was a joyous and festive occasion. It was expected by the Jews that the glorious Messianic time would be ushered in by a great feast; and of this, doubtless, the guest at the dinner-table of the Pharisee was thinking when he exclaimed, "Blessed is he that shall eat bread in the kingdom of God!" As the feast, so the age, of the Messiah is to be unending. And in one great burst of universal joy, death and sorrow are to be swallowed up. Death is signified by the covering or veil cast over all nations, or web woven over them. The covered head is a sign of mourning in antiquity in general; it will be withdrawn (Psalm 21:10; Psalm 55:10). Darkness and oblivion are associated with death; this will greatly give way before the light of Jehovah. The bondage to the fear of death will be broken, death itself will be abolished, and life and immortality be brought to light (2 Timothy 1:10; 1 Corinthians 15:54). The promise belongs to the Jewish nation (Hosea 13:14), and to all its believing members. All sorrow is more or less rooted in the associations of death; this too shall cease, and Jehovah shall wipe away all tears from off all faces. The reproaches so long leveled at the people in their worldwide dispersion shall be taken away. No more will the taunt be leveled at them, "Where is now your God?" (Psalm 79:10). Sin will be eradicated, which has had its fruit in tears, in shame, and in death. "The new Jerusalem is Jehovah's throne, but the whole earth is Jehovah's glorious kingdom. The prophet is here looking from just the same point of view as Paul in 1 Corinthians 15:18, and John in the last page of the Apocalypse" (Delitzsch). The last point in the distant perspective on which the eye rests is the epoch known as" the day of redemption," the restoration of all things, when the old and corrupt order shall finally give place to the new, the confusions of time cease in the harmonies of the eternal world (see Luke 21:28; Acts 3:21; Romans 8:23; Ephesians 4:30). A great poet, Burns, said that he could never read this passage without tears. It does, indeed, touch the depth of the heart, as it strikes the full tones of the eternal evangel. For here we have the gospel in the universality of its message ("good tidings of great joy to all people) - the fullness of its power to satisfy and to comfort, in the all-hopeful perspective of the future it opens up. Let us, then, direct all our hope and expectation to this point, and let us not doubt that the Lord will fulfill all these things in us when we have finished our course. If we now sow in tears, we shall reap in joy. The reproaches of men will procure for us one day the highest glory. Having obtained here the beginning of this happiness and glory, by being adopted by God and beginning to bear the image of Christ, let us firmly and resolutely await the completion of it at the last day" (Calvin). - J.







O Lord, Thou art my God.
We can only understand the highest, sweetest meaning of this chapter in proportion as we enter into the spirit of the chapter which precedes it. That chapter is full of clouds, and darkness, and judgment. The very terribleness of God is a reason for putting trust in Him. Probably this view of the Divine attributes has not always been sufficiently vivid to our spiritual consciousness. We have thought of God, and have become afraid; whereas when we hear Him thundering, and see Him scattering His arrows of lightning round about Him, and behold Him pouring contempt upon the mighty who have defied Him, we should say, See! God is love. What does He strike? No little child, no patient woman, no broken heart, no face that is steeped in tears of contrition. On what does His fist fall? — on arrogance, on haughtiness, on self-conceit, on self-completeness. He turns the proud away with an answer of scorn to their prayer of patronage. God is only terrible to evil. That is the reason why His terribleness should be an encouragement and an allurement to souls that know their sin and plead for pardon at the Cross.

(J. Parker, D. D.)

I. THE AFFINITY THAT IS CLAIMED. "O Jehovah, Thou art my God." This affinity was predetermined by God the Father; it is exhibited in the most conspicuous manner in the person of God the Son; it is revealed, beyond the possibility of doubt, to the heart of God's elect by God the Holy Ghost

II. THE WONDERS ACKNOWLEDGED. "Thou hast done wonderful things." will only select three out of myriads: His vicarious work, the extension of the Redeemer's kingdom, and the deliverance of precious souls individually by con. version to God.

III. THE ETERNAL FIRST CAUSE AVOWED. "Thy counsels of old."

(J. Irons.)

That Divine perfection which the prophet celebrates is a fountain of consolation to everyone that "thirsts after righteousness."

I. ENUMERATE SEVERAL PAST INSTANCES OF THE FAITHFULNESS OF GOD.

1. Connected with the history of the deluge.

2. His conduct towards the people of Israel.

3. His promise to the father of the faithful, that "in his seed all the nations of the earth should be blessed," — a promise afterwards repeatedly confirmed by prophets.

4. In the fulness of time, God sent forth His Son, made of a woman, etc. (Galatians 4:4, 5). Having thus produced an instance of the faithfulness of God from each of the several kingdoms of nature, providence, and grace, I proceed to —

II. DEDUCE SUCH INFERENCES AS THE SUBJECT APPEARS TO SUGGEST.

1. We should cherish gratitude.

2. It is the privilege of devout Christians to maintain unshaken confidence in God — with reference both to the Church of Christ and the circumstances of individual believers.(1) Of the perpetuity and future prosperity of the Church we are not permitted to doubt.(2) Since the Lord is faithful, let the Christian who is in a state of poverty, re. member that his Saviour hath said, "Take no thought saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed...Your Heavenly Father knoweth that ye have need of these things," etc.(3) Since God is faithful, let those who feel the strength of indwelling sin in their hearts, remember that it is promised, "sin shall not have dominion over you: for ye are not under the law, but under grace."(4) To fearful Christians the subject is also calculated to administer great relief. It should inspire a cheerful and affectionate confidence.(5) In short, this illustrious attribute presents an asylum, whatever storms you are called upon in the path of duty to endure.

3. The subject should awaken salutary fear. For the faithfulness of God to His word and purpose is an attribute no less to be dreaded by the impenitent than valued by believers.

(T. Sims, M. A.)

Thou art my God, who hast invited me to sacred intercourse with Thee: who hast inclined me to surrender myself and all my concerns into Thy hands, and to choose Thee for my God. Thou art my Father, who hast nourished and brought me up among Thy children. Thou art my Friend, who hast loaded me with a rich profusion of favours. Thou art the Portion that I have chosen, in the possession of which I shall enjoy the most permanent felicity. Thou art my God, and therefore my happiness shall be complete. I humbly claim from Thy all-sufficiency the supply of all my wants; from Thy wisdom, direction and conduct; from Thy power, assistance and protection; from Thy love, refreshment and consolation; from Thy mercy, forgiveness and blessing; from Thy faithfulness, stability and support; and from Thy patience, forbearance and long suffering. I cheerfully resign myself and all my interests to Thy direction and disposal; and, with dutiful affection, I consecrate all my powers and faculties to Thy honour, whose I am, and whom I serve, that they may be employed in promoting Thy glory.

(R. Macculloch.)

To exalt the Lord our God is —

1. To proclaim the glorious honour of His majesty.

2. To extol the exceeding riches of His grace.

3. To magnify His transcendent excellences.

4. To celebrate, with affectionate gratitude, His wonderful loving kindness.

(R. Macculloch.)

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